TO THE READER. Courteous Reader, I Have Exposed to your view Two Lecture Sermons with some Enlargement; not with a desire to be in public view myself, especially in my declining years, were it not the Call of God I am under to it; much less that any thing of mine should be so: but it was desired by some that were affected themselves, and found others to be so: And in Hopes it might be of some use in this Apostatising Time in New England, to Recover Backsliding Children to their God from their total forsaking the Hope of their Fathers, and others from a forsaking their First Love, that they might do their first works: God may confirm his Love to this people, and continue under their Church-state; I have cast in my mite to it, God delights in Exalting his own wisdom and power in this work, and therefore makes use of such as may not Eclipse but brighten the Glory. What is weak in it, reckon it to the Instrument, not with too severe Censure, but with pity, and further your Prayer for him what is of use and benefit, let God have all the Glory. All I desire is to be counted faithful by him that put me into the Ministry, and that I may give up my account with Joy in my watchfulness over any Souls. Your Soul's Friend, James Allen Man's Self-Reflection, Is the Special Means to further his RECOVERY from his APOSTASY FROM GOD. PSALM 119.59. I thought on my Ways, and turned my Feet unto thy Testimonies. THE Psalms if the Scriptures be Compared to a Body, may well be called the heart of it; in other parts of it God mainly speaks to man: In this there is the gracious man's pouring out his Soul to God, and manifests his holy affection to others, especially in this Psalm. It is parted into Twenty Two Paragraphs, each begin with an Hebrew Letter Alphabeticaly, the first with Aleph, and so on; so that we have it thus repeared eight times in the whole, and may well be called the true Christians Instructor, in which God Teacheth him not only by his Word, but the Examples of Saints the true practice of Godliness. By his Precepts he tells us, what we ought to do, and the way we should walk in to Salvation, by Recorded Examples what Saints did that were in this way of Salvation, which we are to Inquire after for our Imitation. Jer. 6.16. Thus saith the Lord, Stand ye in the ways, and see and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your Souls. This Example before us is thought to be David's, who probably was the Pen man of the Psalm. In this Paragraph which is the Eighth in order, & gins & ends with the Letter Cheth. The Psalmist gins with asserting his right in God as his Portien, verse 57 which he proves. First. By his Esteem of his Word, and Subjection to his Sovereignty. Secondly. By the high Esteem of his Favour, which he proves by his Reverend Sincere and Earnest Supplication for it as an effect of his faith in his promise, verse 58. Thirdly. It is further proved by his Consideration and Thoughtfulness of his ways to further his Repentance and Return to God after straying from him, verse 59 This is both a proof of his Interest in God, and direction to the Cure of a Professing People's Apostasy from God, where it is total or partial; and of use therefore to Saints and Sinners, to further their true Repentance and Reformation. So I shall now Improve it. In the words. 1. The means he used, I thought on my ways, or, Consideration of his ways. 2. The success of it: I turned my feet unto thy Testimonies. First, The means used, where First, The Person that did use it, I David, a King, a Prophet, a Saint, a man after God's Heart. So that it concerns Rich and Poor, High and Low, Good and Bad; as all need Repentance, so should use this means. Secondly. The act, I thought. Thirdly. The Object, My ways. The word in Hebrew used as Critics tell us, it signifies a curious viewing of a thing on every side, & round about it; or exact Consideration of a curious work; if one thing were amiss or not: So he did his ways, that is, his actions or way of his heart, the inward move of his will & affections in its desire & resolutions. And his External Walk & Conversation, whether according to God's Rule of them or not. 2. The success of it, I turned my feet to the Testimonies. I will or shall turn: It was a Resolution stirred up in him, which he acknowledgeth to God as giving success to this means, and his Encouraging Promise, he depended on his faithfulness in it, to turn the affections of his Soul; and his External Conversation to God's Testimonies, the right way and rule of all his Actions; in which is described his true Repentance and Reformation after wand'ring from Duty; or the Cure of his Apostasy. Whence the Observation is: DOCTRINE. That due Consideration or thoughtfulness on their ways, is a special means for the Cure of the Apostasy of Gods Professing People from their due Obedience to him. 1. Apostasy is a Disease Gods Professing People are subject unto. A Reforming People are so, that have made the highest profession of Reformation and Recovery from the first and grand Apostasy in our First Parents. Some to a total, where not a Saving Change. And the best of Saints to that that is partial; a David, as he says, verse 176. I have gone astray like a lost sheep, seek thy Servant. 2. God hath appointed means for the 〈◊〉 of it that they should use, though God only can succeed it. As the Ministry of the Word, Isa. 58.1. Jer. 8.22. Is there no Balm in Gilead? Is there no Physician there? 3. This of Consideration is a special one, man's own applying to himself, Job 5.27 See it and know it for thy good. Hag. 1.5.7. Thus saith the Lord, Consider your ways, which is Reiterated. Man's Self Application of what he hears, that Inward Preacher in stirring up Thoughtfulness of a man's own ways. Reason 1. This Consideration of our ways, is necessary by God's Precept requiring it, in order to Repentance. Hag. 1.5. and his dislike where it is not. Deut. 32.29. O that there were such an heart, that they would consider their latter end. Reason 2. Thence ariseth an acknowledgement of Sin, and Aversation to God, which is the beginning of Returning, as he, I turned, wherein is an acknowledgement of a need of turning, as being out of the way; this is sometimes put for the whole of what God requires. Jer. 3.13. Psal. 32.5. And ariseth from bethinking themselves, 2 Chron. 6.37. only acknowledge your Iniquity. I confessed my sin, and thou forgavest; if they bethink themselves. Reason 3. It is perfected our Saving Return to God, by God's Efficacious Grace in this way, both in first and after Repentance; so it was here: And I turned, I will or shall do it, his Resolution was stirred up by the work of Powerful Grace, and Encouraged to Endeavour it by the same promised grace. Hosea 6.1, 2, 3. Come, and let us Return unto the Lord; for he hath torn, and he will heal us: he hath smitten, and he will bind us up. After two days will be revive us, in the third day he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know the Lord. 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. The further clearing and Improving this Text and Doctrine, shall be in Answer to this practical Question. Quest. What is this Thoughtfulness of our ways or actions that is such a special means for the cure of Apostasy in a Professing People of God? Answ. 1. In general take this description of it. It is the Exercise of all the powers of the Rational Soul by man's Self Reflection for the knowledge of his ways or actions, and for his right Judgement of them with reference to God's final approving Judgement. 1. It is the Exercise of all the Powers of the Rational Soul, the Understanding, Will and Affections. 2 In way of Self-Reflection for the knowledge of his actions, which is peculiar to Rational Creature, and mainly intends his moral actions, as under the direction of a moral Rule for his Obedience, and Happiness, in Enjoyment of God, according to his promise, to his obedience. Gen. 2.9. 3. It is for his Right Judgement of them. Man hath a Judicature in himself, God hath Authorized in him, and is the supreme and highest on Earth; subordinate only to God about his own actions in reference to God, and his inward duty to him. Rom. 14.4. Who art thou that judgest another man's servant? to his own master he standeth or falleth. None are to judge others in things that are indifferent in matters of Religion, or doubtful to true Christians, but themselves, about the sincerity in them or not. vers. 13. Let us not therefore judge one another any more, but consider our own ways. The Judge is Conscience. 2 Cor. 1.12. That is a Witness as well as a Judge, having the best knowledge of what is in man, next to God. 1 Cor. 2.11. For what man knoweth the things of 〈◊〉 man, save the Spirit of man which is in him? And hath Authority in the man to stir up all the powers in it, for its right judgement, therefore the Psalmist here saith, I thought, being set on work by Conscience that is seated in the heart or practical judgement, that influenceth the whole. 1 Joh. 3.20, 21. If the heart condemns, (that is Conscience) God is greater, and will much more condemn; but if it does not, there may be Appeals to God to Justify, and confidence in it through Christ. Psal. 130.4. But there is forgiveness with thee that thou mayst be feared. It's Knowledge and Authority to stir up the activity of the Rational Powers is in order to this Judgement. 4. It is with reference to God's final approving judgement of them. This is the chief end of the power of Conscience in man. It is to be approved of God; all our Actions may in his final judgement. 2 Cor 5.11. It was so in man's Innocency, to prevent sin, to justify in way of perfect Obedience; and since the Fall under the Gospel its main use is to further escaping God's Condemnation of them. 1 Cor. 11.32. by judging themselves, and appealing to Gods Gracious Throne for approbation and pardon through Christ. 2. More particularly, I shall endeavour to show what are those Exercises of the powers of the Soul when Conscience is awakened to its duty, in order to true turning to God, are stirred up by it, and in what order. First. The understanding power of the Soul, it sets that a work, which is the first Operation of the Soul in order to Returning to God; a seeing and knowing of our ways or actions. None can rightly judge of what he doth not know, and right knowledge of them must go before any serious thoughts about mending them, or returning to a right way; we must see we are wrong. For clearing this, take these Remarks about it. First. That in man's first Creation. God gave man an Excellent Understanding; not only into the natures of all other Inferior Creatures, to give them suitable names thereunto, but also to know his own duty to God as the way to his Happiness; not only by the written Law of God in his heart, but his positive Law in the Sanctions of the Covenant with him: He Reveals what is good, and his way to his Happiness. Gen. 2.9, 17. and what is evil, that which God forbids. And he had a freedom and power to will and choose the one, and refuse the other, but Created and Mutable; and so by the abuse of that power hath lost it, and his knowledge with it of moral good and evil, wholly as saying and any right judgement of it in order to it. Secondly. In Fallen man there are some Remains, as some call them, of the light of nature in their Consciences; or as others rather would call them, common gifts to fallen man; God gives to all men as benefits in common from Christ's Death to all mankind, that are beneficial to Humane Society, though not saving to the person. Thus we read, Rom. 1.18. Who hold the truth in unrighteousness, (that is, sin against the light of Conscience) The Heathens had a natural light about good and evil, as beneficial or destructive to Humane Society. Verse 29. who know that they that do such things are worthy of death. And some knowledge of duty to God by the help of the works of Creation. verse 19, 20. Because that which may be known of God, is manifest in them, for God hath showed it unto them, For the invisible things of him from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God head, so that they are without excuse. which though not saving, yet left them without excuse; and Sins against it, deprived them of much of God's common Goodness, and brought them under much of present displeasure, and the effects of it, which might have been avoided. Rom. 2.14, 15. For when the Gentiles which have not the law, do by nature the things contained in the Law: (That is in that Law written, the Scriptures) these having not the law, are a law unto themselves. Which show the work of the law written in their hearts, their conscience also bearing witness, and, their thoughts the mean while accusing, or excusing one another. Thirdly. But God hath provided further help for the knowledge of our ways, and furthering Saving Returning out of that Apostasy, and after-strays from his Rule. And that is the Dispensation of his Word. Rom. 2.4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? Psal. 147.19, 20. He showeth his word unto Jacob: his statutes and his judgements unto Israel. He hath not dealt so with every nation. Which hath the promise of the Spirit in the right dispensation of it. Isa. 30.20, 21. Their eyes shall see their Teachers, and shall hear a voice behind, saying this is the way walk in it. and the success of it depends thereon. 1. There is a further outward light and discovery of Sin, in the sinful and penal evil of it; the written Law of God makes discovery of the evil nature of it in that original pravity of our natures since the Fall, and of all our evil practices. Rom. 3.20. By the Law is the knowledge of Sin, and by the Gospel of the Remedy. verse 23, 24. all have sinned and come short of the glory of God: Being justified freely by his grace, through the Redemption that is in Jesus Christ. The Law strips you naked, and lets you see sin and misery. And the Gospel discovers the way out of it. Rev. 3.17, 18. and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eyesalve, that thou mayest see. 2. There are common gifts of the Spirit, which much heightens the light of nature in thus seeing Sin and the Remedy, and sometimes powerful Convictions and Awakening of Conscience thereby. Acts 2.37. They were pricked in their hearts, and said, Men and Brethren, what shall we do to be saved? to stir up Enquiry after the Remedy. 3. There are saving illuminations of the Spirit in the Dispensation of the Word, whereby man Fallen is Restored to a true, though not a perfect knowledge of God and himself, so of the evil of Sin, and good of Obedience, 2 Cor. 4.6. which is necessary to a right judgement of our ways, to a saving turning to him. Acts 26.18. called, a turning from darkness to light, and the power of Sin and Satan to God; a sanctifying all the powers of the Soul, and gins with this, in giving a spiritual eye, fit to discern a spiritual object. 1 Cor. 2.15. The spiritual man discerneth all things. 1. This is the knowledge to be sought and waited for in the Reading the Word, & Dispensation of it. Mat. 20.32, 33. for Christ's opening them as to the blind men he did. Joh. 5.39. 2. It is to be exercised in the knowledge of your ways or actions. Prov. 8.34 Wait at Wisdoms gates, both inward and outward, by seeing them in the glass of the word. Jam. 1.25. Whoso looketh into the perfect law of liberty, and continueth therein, will be a doer of it, and blessed therein. 3. Making a through search into your hearts, and trial of your ways thereby, especially under Afflictive Dispensations for sin, an allusion to Judicial Proceed, that is in Lam. 3.40. Search and try your ways, and turn to the Lord. Find out the sin, and all the aggravations of it, by searching and trying your ways, or Examining. And there is need of Calling in God's search. Psal. 139.23, 24. Search me, O God, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me: and lead me in the way everlasting. To avoid deceits of our sinful and deceitful hearts. Jer. 17.7, 10. The heart is deceitful above all things, and desperately wicked, who can know it? I the Lord search the heart, I try the reins. The second operation of the Rational Soul to be exercised, is the Memory, whereby things known are kept and recalled when actually forgotten, and is of special use in turning to God; and in fixing the thought upon our ways. This is helped in the first operation of it, retaining things to be thought on. First. By the right, clear and practical knowledge of them. A good memory depends on the good Understanding. Those that have the clearest understandings have the happiest memories, especially where it is practical about sin and duty, when under the powerful Convictions by the Word and Spirit, to a deep sense of sin, in its sinfulness and penal evil of it, to stir up to a Concernedness for deliverance, see Act. 2.37. As they were at Peter's Sermon that were pricked at the heart. The Apostle James tells us, Jam. 2.25. That such an Hearer of the Word, that looks into the Law of God, (that is his Word) that Reveals the whole mind of God for Salvation, as the Angels do into the Mysteries of man's Redemption, revealed, 2 Pet. 1.12. where is the same word, exerciseth his understanding to know it, inquires after it, and hath impressions of the worth and weight of it; he is not a forgetful hearer, but a doer of it. It is a proverb concerning old men, Quod curant senes meminerunt. What old men love, they will remember in old age, when memory fails them in other things. Answerable to that Counsel of Solomon. Prov. 22.6. Train up a Child in the way he should go, and he will not departed from it when he is old. The Experience of Christians testify to it, those that most complain of their weak memories, yet words they have understood, and had impression of on their hearts, they never forget. David had such a Remembrance of it; that he puts God in mind of it. Psal. 119.49. Remember the word, upon which thou hast caused me to hope. And encourageth his own faith in him about it, endeavour after such a knowledge. 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, as the way to the Remembrance of them. 2. Conscience Records all a man's actions in the memory, good and bad together, with God's Dispensations to him by his Word and Providences. It is the Recorder, and Memory is the Book where they are written in order to God's judgement of them finally, and for our judgement to prevent his Condemning judgement. Jer. 17.1. It is written with a pen of iron, and with the point of a Diamond. Hence 2. The second act of memory is needful and useful to the cure of Apostasy, which is recalling to mind that which is actually forgotten concerning Gods Law, his Ordinances and Providences, and our own sins. 1. This God helps in by his Word written, by frequent requiring it in his people to Remember his word. Prov. 4.4, 5. Let thine heart retain my words: keep my Commandments and live. Get wisdom, get understanding, forget it not. His works. Exod. 13.3. Remember this day in which you came out of Egypt. both merciful and afflictive also. Deut. 24.9. So their own sins. Deut. 9.7. Remember, and forget not, how thou provokedst the Lord thy God to wrath in the Wilderness. So by the Ministry of it, it is one great use of it to put thee in remembrance. 2 Pet. 1.13. I think it meet, so long as I am in this Tabernacle to put you in remembrance. 2. By his Providences. 1. Afflictive. Gen. 42.21. They said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear: therefore is this distress come upon us. 2. By merciful Providences. Ezek. 16.63. Then you shall Remember your sins, when I am pacified to you, and loathe yourselves for them. 2 It is our duty to stir up our own remembrance of our ways. And that First. By looking over the Record of Conscience, as Ahasuerus did the Records of his Kingdom. Esth. 6.1, 3. When the King could not sleep, and he called for the Records, which were read before him; and enquired what honour had been done to Mordecai for saving his life. To see his neglect of his duty, in Rewarding faithful Service to him; so should we, to see our Omissions of Duty, and Commissions of Sin, with the aggravations of them, as against the Justice or Mercy of God to us; see them as written in your heart. Jam. 1.25. see that Law written in the heart, is a setting sin before you. Psal. 51.3. My sin is ever before me. As discovered in the glass of the Law, and bringing your ways to the discovery of it. Secondly. Stir up the activity of memory to its duty in it. Deut. 16.12. Thou shalt remember thou wast a Bondman in Egypt. Isa. 63.7. I will remember the lovingkindness of the Lord, according to all the Lord hath bestowed on us. Psal. 77.11, 12. I will remember the works of the Lord, surely I will remember thy wonders of old. Resolve on it, you will remember the words and works of God, to humble for sin, and encourage to duty. 3. Another operation of the Soul needful to the Recovery from Apostasy, is Thoughtfulness or Consideration of our ways, which follows that of memory; as we cannot remember what we do not know, so cannot think of it if we do not remember; this affords matter for consideration and meditation. Truth is the food of the Understanding, which it commends to, and stores in the Memory; and meditation concocts for use and nourishment to the whole man, the will and affections of the Soul to live and walk in the strength of it, and is principally here intended and expressed by; I thought or considered my ways, and turned. The thoughts are the perfecting acts and operations of the Soul, whereby the Idea and Image of things are framed in it, which it understands and remembers, and hath the most immediate influence on the will and affections, as they have on the actions. As things we outwardly see are represented by the fancy and common sense to the understanding; so when they are practically known and remembered, it is conceived in the will and affections, as a Child in the womb, and are therefore called the first born of the understanding. And though a man doth not always outwardly practise and bring forth to outward view all such thoughts to man's judgement of him, yet they as in the thoughts are in God's view, and he judgeth his state thereby as good or bad; so he saith of fallen man as in his natural estate. Gen. 6.5. The imagination or figments of his heart are evil, and that continually. Prov. 23 7. As he thinketh, so is he. And therefore he calls for thy change, as the beginning of our true turn to him. Isa. 55.2. Let the wicked forsake his ways, and the unrighteous his thoughts, and Return. Jer. 4 14. Wash thy heart, O Jerusalem, how long shall vain thoughts lodge in you. And he judgeth of his true Conversion to him by this beginning of it. 2 Chron. 6.37. If they bethink themselves and turn. So that it is necessary and useful in Recovery from Apostasy, as that God stirs up Conscience to excite in them that do turn into the right way. I shall not further enlarge upon what thoughts are, being limited by my Text, to the Activity of them in our own ways, as the special subject or object of them, to further turning into God's ways. And more specially that it is on the sinful ways of heart and life in us, those that must be turned, from which God by his Prophet calls his people to do Hag. 1.5 7. as a means of Repentance, and was successful, verse 12. In my Text we have an eminent Example of it, and in the duty and success of it. To direct and help in imitation of it. First. Think or meditate on the sinfulness of your ways, as you should know the evil of them by the Word, and remember the Convictions by it, with all the aggravations of them. So think on it, and keep your hearts to it. Psal. 51.3. let sin be always before you to humble you, and further seeking pardon and mortification of it, by seeing yourselves in the glass of the Word. Jam. 1.25. Secondly. Meditate on the penal evil of it, what your sin deserves? What Afflictions and Effects of God's Displeasure for your sins? So meditate on God's present Providences, as the punishments of your evil ways. Hag. 1.8, 9, 10, 11. bids them consider the neglect of their duty to God, and his carriage to them, which was for their sin that he frustrated their expectations of his common benefits. They did sin in unfruitfulness to him. Isa. 5.4, 5. The grounds of this meditation or consideration, or helps in it are, 1. A consideration of God's Mercy, Goodness and Patience; think on this, Rom. 2.4. Despisest thou the Riches of his goodness, and forbearance, and long suffering, etc. You that live under Gospel means have more advantage than others have by the light of nature, having also the Gospel Revelation of the Remedy against sin, and a continuance in his world, notwithstanding provocation by often abusing his mercies, all of them in Rebellion against him, using of them against him, not only his common mercies, but despising that which is the richest Mercy; Discovery of the way to your being the Subjects of his Reconciled Favour, that should lead you to the way of it. This highly aggravated sin in those under the means of Salvation. Deut. 32.6. Do you thus requite the Lord, O foolish people and unwise? It is not only the greatest ingratitude, but the highest folly to despise your own mercies. Ezek. 18.30. Turn, why will you die, O House of Israel? Jonah 2.8. A forsaking your own mercies. Those that might be so, if you did improve the means, and get into the way of it. Especially, it is a meditation true Converts should most think of, that are under greater mercy in being the Subjects of his special goodness. 2 Sam. 12.7, 8, 9 Thus the Prophet did awaken a David to this duty, to think of what God had done for him. verse 13. And would do further in renewing his pardon to him. This appears in the discovery of his nature. Exod. 34.6. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth. In his making his glory pass before Moses, he hath discovered his gracious nature, the free and full pardoning mercy that is in him. And promises. 1 Joh 19 If we confess our sins, he is faithful and just to forgive us our sins. And he is faithful in his promise to Christ, and that is owing to him, and all in him to encourage this duty. 2. Meditate & think on the Justice of God. He is just as well as merciful and holy. 1. In his nature. Exod. 34.7. I will not clear the guilty. In the Threaten of his word. Gen. 2.17. He that sins shall die the death. Psal. 7.11. He will what his Sword against the Impenitent. And his Providences Recorded in his Word. 2 Pet. 2.4, 5, 6 He spared not the old world, nor Sodom, which are fearful instances of it. Nay, the Heathens that improved not the light of nature. Rom. 1.18, 26. he manifested his wrath from heaven against them by spiritual and outward Judgements; nay, his only professing people in the world. Rom. 11.22. If he spared not the natural branches, will he spare you. Nay, the severest outward Dispensations of Providence is usually on such. Amos 3.2, 3. nay his own Children. 2 Sam. 12.11. Beside consider his Providential Dispensation among yourselves for neglect of duty he calls to, or commission of sin, Hag. 1.8, 9 He directs to think of the Judgements they were under, in disappointing their expectations of the good and usefulness of the Creatures to them. 3. Meditate on the Day of Judgement. Acts 17.31. He hath appointed a day in which he will judge the world. This is a meditation to Repentance, that there is a fixed day of God's Final Judgement of all men's ways, good and bad, and their states, manifesting thereby a Revelation of his Righteous Judgement. Rom. 2.6. It shall go well with the Righteous in their state and way of Gospel Obedience; but it shall not go well with the wicked. Isa. 3.10. This is that the Lord after the manner of men affectionately wisheth their consideration of. Deut. 32 29 O that they were wise, that they understood this, that they would consider their latter end. There will be an end of your living in this World, the thing is certain. Heb. 9.28. the time to us uncertain: And there an end of God's patience and forbearance, and space of Repentance to the Impenitents, and the longer it is, the greater treasure of wrath Rom. 2.5. And an end of the patience and exercise under troubles and difficulties to the Godly in their way of Obedience to God. 2 Thes. 1.6, 7, 8. Think on this day which will be a day of Refreshing. Acts 3.19. When the times of refreshing shall come from the presence of the Lord. To the penitent and gracious reward of your Obedience. Having given some special helps and grounds of meditation, let me further help and move to the duty by some Directions and further motives in it under this Head. DIRECTION I. Keep your hearts to it, the heart is very loath and averse to it naturally, especially on such serious thoughts as these are. Therefore set Conscience to its work, to apply those things home, and affect the soul with it. Job 5.27. Know it for thy good, and watch your hearts. Prov. 4.23. 2 Avoid hindrances, especially wand'ring and vain thoughts. Jer. 4.14. O Jerusalem, how long shall thy vain thoughts lodge within thee: Get your hearts free from that: Let them not have lodging; possess the heart, that thoughts are sin, and though not open to man, yet under God's observance and judgement. Eccles. 12.14. God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. 3. Avoid Companying with vain and idle persons, and often converse with the Godly. Mal. 3.16. They that feared the Lord, spoke often one to another, and thought upon his Name. 4. Take fit seasons and times for it, and places, (times) the morning and nights are fit times, sometimes oftener. Psal. 1.2. He meditates on the Law of God, day and night. Psal. 5.2, 3. My voice shalt thou hear in the morning, in the morning will I direct my prayer unto thee, and will look up. For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. So the Evening. Psal. 119.148. Mine eyes prevent the night watches: that I might meditate in thy word. Gen. 24 63. Isaac went out in the evening to meditate. So (places) in the Field, in the Close, when alone; nay, on the Bed. Psal. 4.4. Commune with your own heart upon your bed. And at set times, so set yourselves to it in them. MOTIVE. 1. It is the way to have God's Grace given where it is not, and unlooked for Blessings; though God is not tied to it, yet his ordinary way it is to work on Rational Creatures suitably to their Reason. And stirs up the exercise of it. Acts 2.37. Now when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do? And to revive it where it is. Psal. 39.3. My heart was hot within me, while I was musing the fire burned: then spoke I with my tongue. The success here in my Text: I turned, which is an acknowledgement to God of his turning Grace, not only being there, but acted by him, effectually to turn him. 2. It is the ordinary way of Wise men, in their Concerns of this World. The Merchant thinks on his way in his Trade, whether right, and how he prospers, by looking over his Accounts. The Mariner hath his Compass and Observation how he Steers his Course by it, to mend it where it is otherwise then it should be. And shall we more exercise our Rational Powers for Earth, than for Heaven? 3. Consider. It is an evidence of God's thoughtfulness of you of Peace and Salvation, and that from Eternity. Jer. 29.10, 11, 12. I will visit you, and perform my good word towards you, in causing you to return to this place. For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And it is pleaded here by David, as a sign of his Integrity and Effectual Vocation. Jer. 31.3. I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. So it is presented for the Consideration of God's People, to further their Repentance, as encouraging to Consideration as a means to it. 4. The fourth and last operation of the Rational Soul in exercise for Returning to God, are his judging thoughts, to make a right judgement of them, to prevent Gods condemning for them. 1 Cor. 11.31. For if we would judge ourselves, we should not be judged with the World. Prov. 28.13. He that confesseth and forsaketh, shall find mercy. This is the turning act, so far as in man's power, and he doth it as under the influence of God's Grace, therewith he makes a judgement of his ways, as in or out of God's Testimonies. 1. There is a judgement of his own ways to be evil, and out of the way of God's way of his Testimonies, which is supposed in his turning his feet into them; this is the first part of true Repentance and Reformation, of their turning from sin, not only in his outward practice, but also the inward affections also, that are the feet of the Soul; he sees all is wrong, his heart, his life, he is going in the way to his destruction, from God as his portion, as his Sovereign. And as he sees this, so he judgeth and passeth sentence on this his evil way, and condemns it as that deserves God's Condemnation, and Justifies God in his Righteous Sentence in the Law. Gen. 2.17. And justifies God in all the lesser Executions. Psal. 51.4. Silenceth complaint of them. Ezra 9.13. Seeing that thou our God, hast punished us less than our iniquities deserve. And assures them with out Repentance, and the Gospel Remedy, they shall be Condemned at the Higher Court. 1 Joh. 3.20. And not only passeth this Sentence, if you turn not, you shall die eternally, but gins Execution in God's Name and Authority on the Soul, as Ehud on Eglon. Judg. 3.20, 21. And Ehud came unto him, and he was sitting in a summer parlour, which he had for himself alone: And Ehud said, I have a message from God unto thee. And he arose out of his seat. And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly. So saith Conscience to the Sinner, and runs the Threaten to the heart, this is that which is called pricking to the heart. Acts 2.37. at the heart of sin, and wounds it in its course, & sets it a bleeding, which the Law cannot; he also kills sin and self-confidence. 2. There is a turning the feet to God's Testimonies, this is the returning to the right way, by judging aright of God's way, which he testifies of him, in his Gospel Revelation of pardon and grace in Christ, for Returning Sinners: this he judgeth to be right, the only way of Life, and Salvation. So the smitten Soul is at first put on Enquiry about it, and mourning for sin, and after the healing balsam of the Gospel, for pardon and grace in first Conversion, and so in after Returning, this moves the affections to the getting into this way, and Renouncing all other, and to be willing to confess and forsake Sin. Prov. 28.13. Whoso confesseth and forsaketh, shall find mercy. 1 Joh. 1.9. If we confess our sins, he is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness. And to be in love with thankful Obedience to the Commands of the Gospel. 1 Joh. 5.3. For this is the love of God, that we keep his Commandments, and his Commandments are not grievous; his feet and affections will be carried this way of Gospel Obedience. Thus think on your ways to such a turning, pray for Gods directing of you. Jer. 10.23. O Lord, I know that the way of man is not in himself: it is not in man that walketh, to direct his steps. And enlargeth the heart to Run the ways of God's Commandments. Oh! That what hath been said, might stir up to this Duty, to think so on your ways, that your hearts may be turned to God's Testimonies. I have directed to the way, and I shall pray that God would put you into it: Do your Duty in waiting on him for his assistance to do it as you should. Jer. 31.18, 19, 20. I have 〈…〉 Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repent: and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? Is he a pleasant Child? for since I spoke against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. Oh! that you may so think on your ways, that you may turn your feet unto God's Testimonies; that so you may have God's acceptance, and manifestation of his Fatherly Love to you. FINIS.